In this chapter, we are going to examine whether the secular (non-esoteric) and empirical form of measurable intelligence is the only kind of intelligence worth taking into consideration when we speak about education. And whether there are other forms that remain submersed or ignored in the march to contemporaneity that need to be recognized. For it is arguable that the world of human problems, at levels other than the purely logical or the symbolic, may not be reducible or solvable in terms of truth functions or be framed entirely in symbolic terms from which convergent outputs (justified truths) useful for educating may be derived. Rather, these are sometimes grasped more in terms of diffused emanations, non-localizable, and even embodied sensibilities that may be extremely important from an educational as well as existential point of view. In other words, there may be many more types of sub-systemic intelligences that help us make sense of our world and generate useful meanings than conventionally understood ones such as mathematical or linguistic abilities. These might include some of the more important aspects of existentials, such as the manner in which we arrive at our general feelings about life, what we choose to do in terms of a living or a vocation, who we choose as our life-partner, whether we choose to adhere to the straight path or the crooked one, what we expect from our governments and representatives, how or what we salvage from setbacks or misfortunes in life, whether we feel our circumstances to be antagonistic or favorable, the lessons we learn or choose not to learn from experience, the dilemmas we face and how we handle them, how we prepare to face the intimation of our own eventual passing away as well as the loss of significant others, and so on. These and many other real-life challenges bear very little relationship with what is conventionally taken to be intelligence.